Teil 8 · Kapitel 74

Der Text des Ari

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Indeed, ZA, who takes his Mochin doubled, from the side of Aba and from the side of Ima, then had the Chasadim of Mah and the Chasadim of Ban in Aba, and the Gevurot of Mah and the Gevurot of Ban in Ima. Afterward, when they entered ZA, they were exchanged: the Chasadim of Ban joined with the Gevurot of Ban in the Netzach-Hod-Yesod of Ima, and the Gevurot of Mah joined with the Chasadim of Mah in the Netzach-Hod-Yesod of Aba. It follows that the Mochin of Ima are entirely of Ban, and those of Aba are entirely of Mah.

Inneres Licht

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Dieser Kommentar wurde noch nicht einzelnen Absätzen zugeordnet – die Einträge erscheinen in Lesereihenfolge, und die Zahl neben jedem Eintrag zählt die Anmerkungen selbst, nicht die Absätze des Ari-Textes.

Keinem Absatz zugeordnet

1His Mochin doubled, from the side of Aba and from the side of Ima: although AVI, too, take doubled Mochin, namely from AA and from the Nukva of AA — and likewise AA from Atik and from the Nukva of Atik — nevertheless, since AA and his Nukva are only a male and a female within one Guf, where MA is the male within it and BON is the Nukva within it, and so too Atik, this is not reckoned as doubled Mochin. Not so with AVI: for in Aba alone there is MA and BON, male and female, and likewise in Ima alone there is MA and BON, male and female — these are reckoned as doubled Mochin. For within the Mochin of Aba alone there is MA and BON, a union of male and female, and so too within Ima.
2The Chasadim of BON joined with the Gevurot of BON in the NHY of Ima: meaning, that Aba was made of Keter, Hochma and ZA of Bina of MA, together with ZAT of Hochma of BON; and Ima was made of Bina and Malchut of Bina of MA, together with VAT of Bina of BON. Hence there is HG within MA: the males of MA, which are KH and ZA of Bina of MA, are reckoned as the Hassadim of MA, and the females of MA, which are Bina and Malchut of Bina of MA, are reckoned as the Gevurot of MA. And ZAT of Hochma of BON, which is the discernment of the male, is reckoned as the Hassadim of BON, while VAT of Bina of BON, which is the Nukva, is reckoned as the Gevurot of BON.
And this is what is meant by, “the Chasadim of BON joined with the Gevurot of BON in the NHY of Ima”: for BON of Aba, which is ZAT of Hochma of BON, which is the Hassadim of BON as above, joined with VAT of Bina of BON, which are the Gevurot of BON as above; and both were clothed in the NHY of Ima and became Mochin in the Nukva within the Guf of ZA, which is likewise the discernment of BON, namely the VAK of BON.
And this is what is meant by, “and the Gevurot of MA joined with the Chasadim of MA in the NHY of Aba”: for MA of Aba, which is Keter, Hochma and ZA of Bina of MA, which are the Hassadim of MA, joined with the Gevurot of MA, which are Bina and Malchut of Bina of MA, as above, and were clothed in the NHY of Aba, and became Mochin in the male of ZA, which is likewise the discernment of MA, namely the VAK of MA. And the reason for this exchange will be explained below, in the adjacent item.
3Thus the Mochin of Ima are entirely of BON, and those of Aba entirely of MA: and one must understand what and who caused this exchange. The matter is this: in ZA there is MA and BON, where the male within him is the VAK of MA, and the Nukva within him is the VAK of BON. Now when he takes the Mochin from AVI, the Mochin of Aba need to be clothed in the male within ZA, namely in the VAK of MA, and the Mochin of Ima need to be clothed in the Nukva of ZA, which is the VAK of BON. However, within the Mochin of Aba alone there is MA and BON, and likewise within the Mochin of Ima alone there is MA and BON — so how can the Mochin of BON of Aba be clothed in the VAK of MA of ZA, and how can the Mochin of MA of Ima be clothed in the VAK of BON of ZA, seeing that they have no relation to one another, for MA cannot be clothed in BON, and so too the reverse? Hence, necessarily, when ZA receives the Mochin of Aba and Ima, they are exchanged within him — that is, the MA of Ima is not clothed in the Nukva of ZA, which is BON, but rather joins with the MA of Aba and is clothed in the male of ZA, which is likewise the VAK of MA. Thus the MA of Aba joins with the MA of Ima in the NHY of Aba, and they are clothed in the male of ZA. And likewise, the BON of Aba cannot be clothed in the male of ZA, which is MA, but goes and joins with the BON of Ima in the NHY of Ima, and is clothed in the Nukva of ZA, which is the VAK of BON. Thus the BON of Aba and the BON of Ima are found joined as Mochin in the Nukva within the Guf of ZA. And this is what is meant by, “thus the Mochin of Ima are found entirely of BON”: for the BON of Aba joined with the BON of Ima within her NHY, and both became the Mochin of Ima, which are clothed in the Nukva of ZA. And likewise, “the Mochin of Aba are entirely of MA”: for the MA of Ima joined with the MA of Aba, within the garments of the NHY of Aba, and are clothed in the male of ZA. Thus the Mochin of Aba are entirely MA, and the Mochin of Ima are entirely BON.
And there is no difficulty from what the ARI wrote in Etz Chaim, Gate 19, Chapter 5, that Aba the male took half of MA of MA, which is the right line and half of the middle line of Bina of MA, and Ima the Nukva took half of MA of MA, which is the left line and half of the middle line of Bina of MA; see there. There it is explicit that Aba took Hochma, Hesed, Netzah, which is the right line, and also half of the three Sefirot Daat, Tifferet, Yesod; and Ima took Bina, Gevura, Hod of MA, which is the left line, and also took half of the three Sefirot Daat, Tifferet, Yesod. But here it says that Aba took Hochma and ZA of MA, and Ima took only Bina and Nukva of MA, and nothing at all from Daat, Tifferet and Yesod.
The matter is that here the discussion concerns the original state — namely, the portion of Aba the male and the Nukva, what they took before the coupling, from the ten Sefirot of Bina of MA — and therefore he divides them according to the Sefirot: Aba the male took the males within them, and Ima, who is the Nukva, took the females within them. But there, the discussion concerns the clothing — that is, after both were corrected in a coupling that does not cease, face to face; and then, indeed, the ten Sefirot are divided between them according to the order of the lines within them. In the order of the lines, the right line and the right half of the middle line are reckoned as the discernment of the male within the level, while the left line and the left half of the middle line are reckoned as the discernment of the female within the level. And this is simple.

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